The consciousness of the obscene is allied to the conception of the demoniacal; it accompanies modern synthetic love as its temptation and its shadow.  In personal love sensuality and soul are no longer independent, contrasted principles; personality, taking the spiritual as its foundation, includes the sensuous.  In this highest stage all eroticism not hallowed by mutual affection is felt as unpardonable.  The purely sexual principle continues to exist, but whenever it appears in its impersonal and brutal crudity as an element hostile to personality, it creates the consciousness of the obscene.  The obscene is, therefore, the purely sexual, not in its naive normality, but as a force inimical to a value, as a rule to the value of personality.  The obscene expresses scorn and hatred for personal love.  It is the seduction of the primitive which is no longer something earlier, but something baser (for every age must gauge all things by its own standard).  The aesthetic principle—­in this connection the sense of the beauty of the human form—­so powerful an element in naive sensuality as well as in every other form of eroticism, is excluded, because in this particular condition the beauty of the human body is not objectively realised, but is looked upon with the eyes of the senses.  The moment personality is acknowledged as the only decisive factor in erotic life, chaotic impersonal sensuality stands condemned.  The obscene is the darker aspect of modern love, and without modern love it could not exist.  Its essence is negative, is the tendency to caricature and mock the highest form of love.  The photograph of a nude woman is not obscene; but if the face is hidden, and thus the personal moment intentionally eliminated in favour of the generic element, it approaches the obscene.  This accounts for the widely felt pleasure in obscene pictures; the beholder is not personally engaged, he can enjoy these pictures without taking upon his shoulders any kind of responsibility.  Even that minimum of respect which the very dregs of humanity may claim is not required of him.  The picture is capable of affording pleasure without claiming a grain of human kindness.  Thus it would seem that sensual pleasure is possible without any sacrifice of the inwardly professed higher eroticism, a sacrifice which might be a bar to a primitive relationship with a woman of flesh and blood.  Actually, however, it is not possible, for with the surrender to the base source of enjoyment, the spiritual position is abandoned, and personally conceived humanity inwardly annihilated.

It follows from the foregoing that the fascination of the obscene can only be fully felt by one who has completely acknowledged the principle of personality in eroticism, and who has also latent within him the possibility of erotic dualism.  The more highly evolved the emotional life of a man (all these considerations apply only to a man in whom the possibility of dualism is latent), the more will he realise the purely sexual,